Question: Who was one of the first theologians to try to interact with Whitehead's ideas?

Answer: William Temple

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. <hl> One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple . <hl> In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, <hl> William Temple <hl>. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, <hl> William Temple <hl> .


Question: What was the basis for "Nature, Man and God"?

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Answer: Temple's Gifford Lectures of 1932-1934

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. <hl> In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. <hl> However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In <hl> Temple's Gifford Lectures of 1932-1934 <hl> (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.


Question: According to Isabelle Stengers, what are unifying factors in diverse practices (like ecology and feminism) that have become interested in Whitehead's work?

Answer: practices that unite political struggle and spirituality with the sciences of education

<hl> Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education ." <hl> Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, <hl> practices that unite political struggle and spirituality with the sciences of education <hl>." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, <hl> practices that unite political struggle and spirituality with the sciences of education <hl> ."


Question: What other fields have shown more recent interest in Whitehead's work?

Answer: ecology, physics, biology, education, economics, and psychology

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." <hl> Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology . <hl> One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education." Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as <hl> ecology, physics, biology, education, economics, and psychology <hl>. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with. However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as <hl> ecology, physics, biology, education, economics, and psychology <hl> .


Question: Where were the first followers mainly found?

Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.

Answer: at the University of Chicago's Divinity School

<hl> Early followers of Whitehead were found primarily at the University of Chicago's Divinity School , where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. <hl> Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.

Early followers of Whitehead were found primarily <hl> at the University of Chicago's Divinity School <hl>, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.

Early followers of Whitehead were found primarily <hl> at the University of Chicago's Divinity School <hl> , where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years.


Question: Who began the interest in Whitehead at Chicago's Divinity School?

Answer: Henry Nelson Wieman

<hl> Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. <hl> Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.

Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where <hl> Henry Nelson Wieman <hl> initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.


Question: Who id the most well-known Whitehead scholar?

Answer: John B. Cobb

Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. <hl> They taught generations of Whitehead scholars, the most notable of which is John B. Cobb , Jr. <hl>

Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is <hl> John B. Cobb <hl>, Jr.

They taught generations of Whitehead scholars, the most notable of which is <hl> John B. Cobb <hl> , Jr.


Question: What professors established the importance of Whitehead's work?

Answer: Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams

Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. <hl> Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. <hl> They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.

Early followers of Whitehead were found primarily at the University of Chicago's Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years. Professors such as <hl> Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams <hl> made Whitehead's philosophy arguably the most important intellectual thread running through the Divinity School. They taught generations of Whitehead scholars, the most notable of which is John B. Cobb, Jr.


Question: Where is interest in Whitehead's work growing the fastest today?

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

Answer: China

<hl> But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China . <hl> In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in <hl> China <hl>. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in <hl> China <hl> .


Question: What challenges are China using Whitehead's ideas to help manage?

Answer: modernization and industrialization

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. <hl> In order to address the challenges of modernization and industrialization , China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." <hl> To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of <hl> modernization and industrialization <hl>, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

In order to address the challenges of <hl> modernization and industrialization <hl> , China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization."


Question: What types of traditions are China blending with Whitehead's "constructive post-modern" philosophy?

Answer: traditions of Taoism, Buddhism, and Confucianism

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. <hl> In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." <hl> To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend <hl> traditions of Taoism, Buddhism, and Confucianism <hl> with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.


Question: What philosphers' writings are becoming required reading for graduate students in China?

Answer: John Cobb and David Ray Griffin

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." <hl> To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. <hl> Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers <hl> John Cobb and David Ray Griffin <hl> are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.


Question: Why does John Cobb believe China has become interested in process philosophy?

Answer: interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. <hl> Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts . <hl>

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization." To date, the Chinese government has encouraged the building of twenty-three university-based centers for the study of Whitehead's philosophy, and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students. Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual <hl> interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts <hl>.

Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual <hl> interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts <hl> .


Question: what is an example of Whitehead's ideas being counter-intuitive?

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose.

Answer: his assertion that matter is an abstraction

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. <hl> It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction ), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose. <hl>

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as <hl> his assertion that matter is an abstraction <hl>), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose.

It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as <hl> his assertion that matter is an abstraction <hl> ), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose.


Question: Why do some people believe Whitehead's writings may have restricted his influence?

Answer: the sheer difficulty and density of his prose

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. <hl> It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose . <hl>

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply <hl> the sheer difficulty and density of his prose <hl>.

It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply <hl> the sheer difficulty and density of his prose <hl> .


Question: What is a common opinion of metaphysics?

Answer: perception of metaphysics itself as passé

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. <hl> It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé , or simply the sheer difficulty and density of his prose. <hl>

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the <hl> perception of metaphysics itself as passé <hl>, or simply the sheer difficulty and density of his prose.

It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the <hl> perception of metaphysics itself as passé <hl> , or simply the sheer difficulty and density of his prose.


Question: What is the general opinion of Whitehead in most philosophical schools?

Answer: Whitehead has not been recognized as particularly influential within the most dominant philosophical schools

<hl> Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools . <hl> It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose.

Deleuze's and Latour's opinions, however, are minority ones, as <hl> Whitehead has not been recognized as particularly influential within the most dominant philosophical schools <hl>. It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy, or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose.

Deleuze's and Latour's opinions, however, are minority ones, as <hl> Whitehead has not been recognized as particularly influential within the most dominant philosophical schools <hl> .


Question: What philosophy is closely related to process philosophy?

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

Answer: American pragmatism

<hl> One philosophical school which has historically had a close relationship with process philosophy is American pragmatism . <hl> Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

One philosophical school which has historically had a close relationship with process philosophy is <hl> American pragmatism <hl>. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

One philosophical school which has historically had a close relationship with process philosophy is <hl> American pragmatism <hl> .


Question: What pragmatists did Whitehead acknowledge in the preface to "Process and Reality"?

Answer: William James and John Dewey

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. <hl> Whitehead himself thought highly of William James and John Dewey , and acknowledged his indebtedness to them in the preface to Process and Reality. <hl> Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of <hl> William James and John Dewey <hl>, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

Whitehead himself thought highly of <hl> William James and John Dewey <hl> , and acknowledged his indebtedness to them in the preface to Process and Reality.


Question: Who is a philosopher that promotes process philosophy and pragmatism currently?

Answer: Nicholas Rescher

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. <hl> Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism. <hl>

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, <hl> Nicholas Rescher <hl> is one example of a philosopher who advocates both process philosophy and pragmatism.


Question: What founder of pragmatism's collected papers did Charles Hartshorne ans Paul Weiss edit?

Answer: Charles Sanders Peirce

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. <hl> Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce , one of the founders of pragmatism. <hl> Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of <hl> Charles Sanders Peirce <hl>, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

Charles Hartshorne (along with Paul Weiss) edited the collected papers of <hl> Charles Sanders Peirce <hl> , one of the founders of pragmatism.


Question: What important neopragmatist was Harthorne's student?

Answer: Richard Rorty

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. <hl> Noted neopragmatist Richard Rorty was in turn a student of Hartshorne. <hl> Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality. Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist <hl> Richard Rorty <hl> was in turn a student of Hartshorne. Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.


Question: How was Whitehead's theory of gravitation received?

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

Answer: It has been severely criticized

It has been severely criticized .

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. <hl> It has been severely criticized . <hl> Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. <hl> It has been severely criticized <hl>. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

<hl> It has been severely criticized <hl> .


Question: What physicists in the field of quantum theory have been influenced by Whitehead?

Answer: Henry Stapp and David Bohm

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. <hl> Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead. <hl>

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. <hl> Henry Stapp and David Bohm <hl> are among those whose work has been influenced by Whitehead.


Question: What affect did the discovery of gravitational waves have on Whitehead's theory?

Answer: Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. <hl> Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves . <hl> They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. <hl> Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves <hl>. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

<hl> Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves <hl> .


Question: What are gravitational waves?

Answer: phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. <hl> They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes . <hl> Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are <hl> phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes <hl>. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

They are <hl> phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes <hl> .


Question: How must Whiteheads cosmology now be considered?

Answer: Whitehead's cosmology must be regarded as a local approximation

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. <hl> Consequently, Whitehead's cosmology must be regarded as a local approximation , and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. <hl> An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

In physics, Whitehead's thought has had some influence. He articulated a view that might perhaps be regarded as dual to Einstein's general relativity, see Whitehead's theory of gravitation. It has been severely criticized. Yutaka Tanaka, who suggests that the gravitational constant disagrees with experimental findings, proposes that Einstein's work does not actually refute Whitehead's formulation. Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves. They are phenonena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, <hl> Whitehead's cosmology must be regarded as a local approximation <hl>, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.

Consequently, <hl> Whitehead's cosmology must be regarded as a local approximation <hl> , and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation.


Question: What award did Cobb and Daly receive for the book?

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."

Answer: Grawemeyer Award for Ideas Improving World Order

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: <hl> Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order . <hl> Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the <hl> Grawemeyer Award for Ideas Improving World Order <hl>. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."

Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the <hl> Grawemeyer Award for Ideas Improving World Order <hl> .


Question: What was the first book on environmental ethics by an individual author?

Answer: Is It Too Late? A Theology of Ecology

<hl> This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. <hl> Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."

This work has been pioneered by John B. Cobb, Jr., whose book <hl> Is It Too Late? A Theology of Ecology <hl> (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."


Question: On which economics book did Cobb collaborate with Herman Daly?

Answer: For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. <hl> Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. <hl> Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled <hl> For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future <hl> (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."


Question: What other economics book did Cobb go on to author?

Answer: Sustaining the Common Good: A Christian Perspective on the Global Economy

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. <hl> Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth." <hl>

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, <hl> Sustaining the Common Good: A Christian Perspective on the Global Economy <hl> (1994), which aimed to challenge "economists' zealous faith in the great god of growth."


Question: What was the goal of Cobb's second book on economics?

Answer: to challenge "economists' zealous faith in the great god of growth."

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. <hl> Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth." <hl>

This work has been pioneered by John B. Cobb, Jr., whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics. Cobb also co-authored a book with economist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed <hl> to challenge "economists' zealous faith in the great god of growth." <hl>


Question: Who established the FEELS model in China?

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.

Answer: Xie Bangxiu

<hl> Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. <hl> "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.

Another model is the FEELS model developed by <hl> Xie Bangxiu <hl> and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.


Question: What does "FEELS" stand for?

Answer: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. <hl> "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher . <hl> It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: <hl> Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher <hl>. It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.

"FEELS" stands for five things in curriculum and education: <hl> Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher <hl> .


Question: What is the purpose of the FEELS model?

Answer: It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole."

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. <hl> It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China. <hl>

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. <hl> It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." <hl> This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.


Question: What entities are working together to promote the FEELS model?

Answer: Chinese government organizations and the Institute for the Postmodern Development of China

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." <hl> This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China . <hl>

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher. It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between <hl> Chinese government organizations and the Institute for the Postmodern Development of China <hl>.

This work is in part the product of cooperation between <hl> Chinese government organizations and the Institute for the Postmodern Development of China <hl> .


Question: What prominent business professor has been heavily influenced by Whitehead?

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.

Answer: Mark Dibben

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. <hl> One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben , who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. <hl> For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is <hl> Mark Dibben <hl>, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.

One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is <hl> Mark Dibben <hl> , who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics.


Question: What does Dibben call his philosophy on management and business administration?

Answer: "applied process thought"

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. <hl> One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. <hl> For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls <hl> "applied process thought" <hl> to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.


Question: In what fields has Dibben published two books and other papers?

Answer: philosophy of management and business ethics

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." <hl> Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics . <hl>

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of <hl> philosophy of management and business ethics <hl>.

Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of <hl> philosophy of management and business ethics <hl> .


Question: What business fields has Whitehead influenced?

Answer: philosophy of business administration and organizational theory

<hl> Whitehead has had some influence on philosophy of business administration and organizational theory . <hl> This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.

Whitehead has had some influence on <hl> philosophy of business administration and organizational theory <hl>. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.

Whitehead has had some influence on <hl> philosophy of business administration and organizational theory <hl> .


Question: According to Dibben, what are the benefits of applying process metaphysics to examining management and business administration as a component of social science?

Answer: this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening."

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. <hl> For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics. <hl>

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers. One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben, who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, <hl> this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening." <hl> Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.


Question: During which decade did Whitehead's focus start shifting away from mathematics?

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Answer: 1910s

<hl> Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. <hl> He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late <hl> 1910s <hl> and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.


Question: After moving away from mathematics, what subjects did Whitehead explore?

Answer: philosophy of science, and finally to metaphysics

<hl> Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics . <hl> He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to <hl> philosophy of science, and finally to metaphysics <hl>. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to <hl> philosophy of science, and finally to metaphysics <hl> .


Question: As opposed to physical objects, what did Whitehead believe reality is composed of?

Answer: processes

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. <hl> Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. <hl> Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of <hl> processes <hl> rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.


Question: What was the predominant theory of reality that Whitehead opposed?

Answer: reality is fundamentally constructed by bits of matter that exist independently of one another

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory <hl> that reality is fundamentally constructed by bits of matter that exist independently of one another . <hl> Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that <hl> reality is fundamentally constructed by bits of matter that exist independently of one another <hl>. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

that <hl> reality is fundamentally constructed by bits of matter that exist independently of one another <hl> .


Question: What book of Whitehead's is now considered a primary source of process philosophy?

Answer: Process and Reality

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. <hl> Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy. <hl>

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly <hl> Process and Reality <hl> – are regarded as the foundational texts of process philosophy.


Question: What did Whitehead first study?

Answer: mathematics

<hl> Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. <hl> He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from <hl> mathematics <hl> to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.


Question: What was Whitehead's second area of study?

Answer: philosophy

<hl> Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. <hl> He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to <hl> philosophy <hl> of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another. Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.